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THREE  SELECTIONS   FROM 


Who  the  Genii  Are 

The  Dream  of  Tiinarchu«r 

The  Cdwre  of  the  Genii 


Englished  by  Kenneth  Sylvan  Guthrie,  AM*,  Ph.D»^»D, 


NEW  York. 

Theosophical  Publishing  Co. 

244  LENOX  AVENUE. 


Copyright,  1904,  by  Kenneth  Sylvan  Guthrie. 

This  is  the  ^2  x^  Copy  of  a  special  limited  Edition  of  J  40 
copies,  the  type  of  which  was  set,  and  the  issue  printed  by 
the  Translator,  at  the  Monsalvat  Press* 


J'  WHO  THE  GENU  ARE  jfc 

ND  Simmxas  said,  J'  *\ 
think  the  Genius  of  So- 
krates  was  not  a  vision 
of  some  kind,  but  the 
discernment  of  a  Voice, 
which  reached  him  in 
some  particular,  peculiar 
manner;  just  as  in  dreams  one  imagines 
hearing  other  people  talk,  though  hear- 
ing no  real  voice.  J^  Nevertheless  one  re- 
ceives sometimes  in  dreams  a  real,  dis- 
tinct experience.  J'  This  may  take  place 
because  while  one  sleeps  the  body  enjoys 
a  total  stillness  and  rest,  while  the  condi- 
tion of  those  who  are  awake  freqently 
precludes  them  from  apprehending  the 
motions  of  the  unseen  Higher  Beings.  ^ 
For  not  only  the  chaos  of  the  passions, 
but  the  distractions  of  very  many  sorts  of 
business  stun  us  so  thorougly  that  we  can 
neither  hear  the  warning  of  the  Gods, 
nor,  if  heard,  centre  our  attention  on 
them.  ^  But  Sokrates,  whose  pure  and 
passion-free  reason  had  only  so  much  in- 
timacy with  his  body   as  might  have 


Who  the  Genii  Are  \\\  from 
J*  Plutarch's  H'he  Genius  of  Sokrates'  J* 


?  40278 


been  unavoidable,  felt  every  motion  of 
the  spirit,  and  was  immediately  sensitive 
to  every  impression,  •^  And  these  impres- 
sions were  not  derived  from  a  mere  sound 
but  from  the  sigfnal,  so  to  speak,  of  a  Ge- 
nius who,  without  voice,  affected  his  rea- 
son througfh  the  object  itsclt.  •^  Fof  the 
Voice  migfht  be  compared  to  a  blow  g:iv- 
en  to  the  Soul  through  which  she  Is  for- 
ced by  means  of  the  sense  of  hearing  to 
take  notice  of  the  usual  human  speech.  *^ 
But  the  reason  of  the  Higher  Being  di- 
rects Souls  that  are  fitted  for  this  through 
the  mere  touch  of  the  objects  thought 
of,  dispensing  entirely  with  the  above- 
mentioned  psychic  blow. 
^  And  the  human  Soul  generally  obeys 
these  Higher  Beings  gladly,  whether  or 
not  this  advance  her  own  desires.  ^  In 
this  manner  her  desires  are  not  antagon- 
ized by  contrary  passions,  permitting  her- 
self to  be  gently  and  willingly  govern- 
ed as  by  a  bridle.  This  need  not  seem  in- 
credible, when  it  is  considered  that  a  pu- 
ny rudder  turns  round  the  greatest  ships 
of  burden,  or  that  the  potte?s  disks  per- 
mit themselves  easily  to  be  turned  around 
by  the  hand.  J'  Although  these  instru- 
ments have  no  soul,  nevertheless  they  are 
so  well  adapted  to  turn  around  that  on 


Who  the  Genii  Are  [2],  from 
j^  Plutarch's  *Thc  Genius  of  Sokrates'  ^ 


account  of  theiif  smoothness  they  may  be 
set  in  motion  at  the  very  first  touchy  J^ 
Likewise  the  human  SottI  may  be  directed 
easier  than  any  other  instrument  because 
she  is  held  tense  as  with  ropes  by  num- 
berless desires*  J'  Hence,  as  scon  as  any- 
body's mental  incidence  affects  her  she 
teccives  the  impulse  to  move  in  the  direc- 
tion of  the  thought*  «^  All  the  passions 
and  desires  reach  far  down  into  the  think- 
ing portion  of  the  Soul,  so  that  at  the 
very  first  tremor  of  the  thought,  they 
are,  as  it  were,  attracted  to  it,  and  pro- 
ceed to  innervate  and  draw  the  outer 
man* 

J^  This  circumstance  gives  us  an  insight 
into  the  inherent  power  of  thought.  *^ 
Bones  and  nerves  have  not  the  slightest 
sensation,  not  even  the  moist  flesh;  and 
the  heavy  body-mass  composed  of  these 
normally  rests  inactively  quiet.  «^  But 
just  let  the  Soul  lay  hold  on  a  thought, 
and  direct  her  efforts  towards  it,  and  lo, 
in  a  moment  this  heavy  mass  is  energ- 
ized, makes  its  tendons  tense,  and  hastens 
to  execute  the  mission  as  with  wings.  ^ 
For  Just  as  a  motive  merely  thought, 
without  any  voice,  easily  sets  the  body 
in  motion,  just  in  the  same  manner,  me- 
thinks,  it  is  not  impossible  that  a  human 


"Who  the  Genii  Are  [3],  from 
j^  Plutarch's  The  Genius  of  Sokrates'  J* 


reason  might  tsc  led  by  a  Higcr  Reason, 
a  human  Soul  by  a  Diviner  Soul*  ^  This 
migfht  take  place  by  a  sort  of  external 
touch,  illustrated  by  the  manner  in  which 
answers  and  questions  intermingle  in  a 
conversation,  and  by  the  intermingling 
of  light  and  reflection,  n^  For  ultimately 
we  recognize  another's  thought  by  the 
help  of  his  voice,  just  as  if  we  were  grop- 
ing in  the  dark,  ^  But  the  thought  of 
the  Genii  have  a  certain  splendor,  so  to 
speak,  which  of  itself  streams  out  upon 
the  worthily  receptive,  without  the  in- 
termediation of  words  or  symbols — such 
symbols  as  humans  are  forced  to  employ 
one  to  another;  which  are  therefore  only 
pictures  or  silhouettes  of  the  thoughts^ 
These  themselves  are  not  generally  per- 
ceived clearly,  except  of  course  by  those 
who  possess  a  certain  portion  of  the  Div- 
ine Light. 

j^  The  process  by  which  the  Voice  itself 
reaches  tis  may  also  inspire  us  with  con- 
fidence. «^  The  Voice  is,  as  it  were,  con- 
ducted into  the  soul  of  the  hearer  by  the 
air  that  at  first  is  only  thrown  into  vi- 
brations by  the  single  articute  sounds, 
and  later  is  transmuted  into  voice  and 
speech.  ^  What  wonder  then  that  this 
air  also,  which  so  easily  assumes  every 


Who  the  Genii  Are  [4],  from 
j^  Plutarch's  *The  Genius  of  Sokrates*  c^ 


form  anci  shape,  should  in  like  manner 
receive  the  thoughts  of  Higher  Beings, 
and  expresses  the  meaning  of  the 
thoughts  of  the  Divine  Being  or  Superi- 
or Divine  Human  Being*  ^  The  blows 
and  knocks  of  soldiers  who  are  6\.%%'a:\% 
mines  may  be  noticed  easily  by  the  re- 
verberation of  the  htsizen  shields,  because 
the  sound  proceeding  upward  from  the 
depths  is  able  to  throw  these  into  vibra- 
tion, although  remaining  unnoticed  in 
any  other  manner,  n^  This  is  exactly  the 
state  of  affairs  with  the  utterances  of  the 
Genii.  J^  They  elicit  no  response,  nor  a- 
wake  any  sympathetic  vibration  in  any 
except  those  few  whose  nature  is  a  quiet 
temperament  and  a  passionless  mood, 
and  whom  therefore  we  call  properly  Ho- 
ly and  Divine  Men. 

Jt  It  is  usually  supposed  that  the  Genius 
of  a  man  gives  his  revelation  in  sleep  on- 
ly, and  it  is  usually  supposed  ridiculous 
and  incredible  that  He  should  by  the 
same  process  impress  those  who  are  in 
their  waking  condition,  in  their  full  nor- 
mal consciousness.  J^  Such  a  supposition 
would  find  analogy  in  an  artist  who 
should  play  upon  a  lyre  whose  strings 
were  loose,  but  who  were  unable  to  per- 
form on  one  strung  tense,  and  attuned* 


"Who  the  Genii  Are  [5],  from 
•3»  Plutarch's  *The  Genius  of  Sokrates  *Jf> 


f2^  Evidently  the  teal  cause  of  non-recep- 
tion is  the  unrest,  the  inharmoniousness 
of  the  human  breast — of  all  of  which  out 
friend  Sokratcs  was  entirely  free,  ^  In- 
deed, this  had  already  been  prophesied 
of  him  as  a  child,  in  the  Oracle  received 
by  his  father* 

•^  For  the  Oracle  commanded  that  the 
father  should  permit  Sokratcs  to  carry 
out  any  idea  that  came  into  his  mind, 
without  forcing;  him  to,  or  hindering  him 
from  anything*  ^  He  was  to  leave  him 
a  free  rein  to  his  dcskcs,  and  do  for  him 
nothing  more  than  to  make  vows  in  his 
behalf  to  Zeus  of  the  Market-places,  and 
to  the  Muse;^  but  beyond  this  to  take  no 
anxiety  whatever  about  his  son,  inas- 
much as  he  possessed  already  within  him- 
self a  Path-finder  through  his  life,  which 
was  better  than  a  thousand  teachers* 
*^  **This,  O  my  dear  Phidolaos,  is  the  o- 
pinion  I  have  always  held  about  the  Ge- 
nius of  Sokratcs,  both  during  his  life- 
time, and  since  his  decease — paying  no 
attention  whatsoever  to  those  who  ac- 
cepted a  sneeze,  or  any  such  thing  as  a 
direct  revelation  from  the  Gods*^ 


Who  the  Genii  Are  [6],  from 
J^  Plutarch's  The  Genius  of  Sokrates  'J^ 


Jfc  II  ^ 

>THE  DREAM  OF  TIMARCHUS  j» 


ND  yet^  continued  Son- 
mias,  ^as  to  that  which 
I  have  heard  Timarchtis 
of  Chetonea  relate  abotst 
the  matter  might  easily 
be   considered    a    fairy- 

tale,  so  it  may  fee  better 

to  refrain  from  saying:  anything  further 
ab3iit  it/ 

•3*  *No,  no»'  cried  Theocritus,  'fairy-tales 
sometimes  hit  the  truth,  more  than  a  lit- 
tle. But,  to  begin  with,  tcll  tts  who  this 
Timarchus  was — I  never  heard  of  the 
man/ 

•3*  *No  wonder,  dear  Theocritos,*  rejoin- 
ed Simmias,  'lor  he  died  a  very  young 
man.  J^  Before  his  death  he  hcggcd  So- 
krates  to  have  him  buried  next  to  his  son 
Lamproklcs,  one  of  his  friends  and  equal- 
a5:ed  companions. 

j^  'This  Timarchus  was  a  youth  of  lofty 
thought  who  had  been  but  of  late  initi- 
ated into  Philosophy.  ^  He  longed  most 
earnestly  to  understand  the  real  nature 
of  the  Genius  of  Sokrates. 


The  Dream  of  Timarchus,  [J]  from 
J*  Plutarch^s  'The  Genius  of  Sokrates'  j* 


f^  *And  with  this  purpose  in  view,  with 
out  informing  any  one  but  me  and  Ke- 
bes,  he  descended  into  the  Cave  of  Tro- 
phimus,  in  the  Boetian  city  of  Lebadaea, 
after  he  had  carefully  observed  all  the 
ceremonies  usual  in  the  Temple  of  this 
Oracle,  j^  He  staid  in  the  Cave  two 
ntgfhts  and  a  day,  J'  The  greater  num- 
ber already  considered  him  lost,  and  his 
relations  already  mourned  him  as  dead, 
when,  in  the  morning,  he  came  out  hap- 
py and  in  good  spirits.  J^  He  expressed 
gratitude  to  the  Divinities,  and  after  he 
had  torn  himself  loose  from  the  surround- 
ing crowds,  he  related  to  us  many  mar- 
vels he  had  seen  and  heard. 
J'  'After  he  had  climbed  down  to  the  O- 
racle,  he  found  himself  at  first,  as  he  told 
us,  in  a  deep  darkness*  ^  He  addressed 
supplications  to  the  Gods,  and  for  a  cert- 
ain period  of  time  lay  without  being  ex- 
actly conscious,  whether  he  was  awake 
or  dreaming.  ^  It  seemed  to  him,  how- 
ever, that  a  sort  of  blow  had  struck  his 
head,  through  which  the  sutures  of  his 
cranium  relaxed,  so  as  to  afford  egress  to 
his  Soul.  ^  She  immediately  swung  her- 
self upwards,  and  after  having,  to  her 
great  delight,  disported  herself  by  com- 
mingling with  the  circumambient  pure 


The  Dream  of  Timarchus  [2],  from 
J^  Plutarch's  HThe  Genius  of  Sokrates'  •^ 


piste  and  tf anspafcnt  aif,  she  seemed  to 
refresh  herself  from  the  life-long  oppres- 
sion to  which  she  had  been  subjected  in 
the  body;  and  then  she  began  to  grow 
larger,  just  as  a  sail  filled  by  the  wind* 
•3^  Hereupon  he  heard,  passing  over  his 
head,  a  charming  rustling  sound*  Look- 
ing up,  he  failed  to  perceive  the  Earth 
any  more,  but  a  multitude  of  Island?,  il- 
luminated by  a  serenely  radiant  effulg- 
ence, revolving  cyclically  in  an  ocean 
shimmering  with  variegated  tints  of  ce- 
rulean hlisz,  thus  producing  the  Aeolian 
harmony  that  so  delighted  Timarchus 
as  to  make  him  understand  these  were 
the  Isles  of  the  Blest- 

^  But  as  he  looked  beneath  himself,  he 
SAW  a  monstrous  Abyss,  round  in  form, 
as  if  it  had  been  cut  out  by  the  falling  of 
a  balL  j^  It  was  horribly  deep,  and  full 
of  thick  darkness,  which  whirled  around 
restlessly,  seemingly  endeavoring  to  over- 
flow the  crater.  ^  Timarchus  was  al- 
most terrified  by  the  sounds  which  pro- 
ceeded thence — a  thousandfold  groanmg 
and  howling  of  living  beings,  a  loud 
moaning  of  children,  a  mingled  plaint  of 
men  and  women,  a  chaos  of  screams, 
which  rose  up  in  a  horrible  roar  from  the 
very  entrails  of  the  Abyss* 


The  Dream  of  Timarchus  [3],  from 
j^  Plutarch^s  *The  Genius  of  Sokrates*  J^ 


j»  Aftcf  some  time,  without  seeing  any- 
body, Timarchus  heard  the  words  *Tim- 
archus,  what  desirest  thoo  to  know?' 
^Everything  r  rejoined  he  qtiickly.  *B«t 
first,  what  is  that  mass  of  Stars  which 
are  flitting  arotind  the  Abyss,  some  dip- 
ping into  itf  others  rising  out  of  it  acfain?' 
*Then  yoti  do  not  know,'  said  the  Invis- 
ible, ^that  yoti  are  beholding  the  Genii? 
Let  me  explain  to  yoa  the  condition  of 
affairs. 

J*  *Every  Soul,  as  such,  is  partaker  of 
the  Divine  Reason;  and  there  is  not  one 
of  them  entirely  devoid  of  Reason  or 
Thought.  J*  Only  that  part  of  a  Soul 
which  mingles  itself  with  the  flesh  and 
the  passions  suffers  a  transformation,  and 
degenerates  through  appetites  or  suffer- 
ing into  stupidity.  ^  Nevertheless,  not 
every  Soul  mingles  itself  in  the  same 
manner.  *!^  Some  of  them  sink  into  the 
body  in  their  totality,  and  through  pas- 
sion are  entirely  corrupted  and  destroyed 
dut'iiig  life.  ^  Others  mingle  themselves 
only  partially,  and  their  purest  part  re- 
mains outside  the  body,  and  will  in  no 
wise  permit  itself  to  be  drawn  down  into 
the  flesh.  ^  It  swims  on  the  surface  of 
the  Man,  so  to  speak,  touching  only  his 
head,  acting  like  an  upper  anchor  for  the 


The  Dream  of  Timarchus  [4],  from 
j»  Plutarch's  *Thc  Genius  of  Sokrates'  > 


portion  sunfc  m  the  body,  and  which  can 
act  as  a  platform  on  which  the  Soul  may 
from  time  to  time  refresh  herself,  in  the 
measure  that  she  is  docile,  and  does  rot 
permit  herself  to  be  quite  overwhelmed 
by  the  passions*  J'  That  part  which  is 
sunk  in  the  body  is  usually  called  *SouI% 
and  that  part  which  remains  free  from 
danger,  the  greater  part  of  men  call 
'Reason',  and  imagine  it  inheres  in  them, 
just  as  if  the  objects  reflected  in  a  mirror 
inhered  in  it.  ^  But  the  Wise  believe  it 
h  located  outside  the  man,  and  call  it  his 
*Genius*» 

^  *Now,  as  to  the  Stars  you  sec,  you 
must  know  that  those  that  seem  to  grow 
dim  are  souls  which  are  just  now  sinking 
themselves  entirely  into  the  body;  those 
which  are  growing  brighter  again,  and 
shine  from  above,  just  as  if  they  were 
swinging  themselves  up  from  the  depths, 
and  are  shaking  off  from  themselves  a 
sort  of  dark  mist  like  dust,  are  such  souls 
as  are,  after  death,  swimming  back  out 
of  their  bodies.  Finally,  those  which  are 
hovering  on  high,  are  Genii  of  wise  and 
discerning  humans. 

^  *Make  an  effort,  and  see  whether  you 
can  become  conscious  of  the  tie  by  which 
each  of  them  \s,  united  to  its  Soul.' 


The  Dream  of  Timarchus  [5],  from 
J'  Plutarch's  'The  Genius  of  Sokratcs'  j* 


^  TxmarchttS,  payiitgf  closer  attention, 
noticed  that  the  Stars  swayed,  some  more 
some  less,  just  as  one  sees  corks  swaying 
on  the  water-surface,  serving  as  indicat- 
ors of  the  nets  beneath*  ^  Some,  indeed, 
swayed  as  much  as  shuttles  do,  and  could 
not  make  any  motion  in  a  straight  line 
on  account  of  the  unequal,  self-confused 
burden  they  upheld^  J*  The  Voice  in- 
structed Timarchus  on  this  point : 
•J*  'Those  whose  motion  is  straight  and 
orderly  have  docile  souls,  with  whom  the 
sub-rational  part  has,  through  nourish- 
ment and  education,  been  prevented  from 
becoming  hard  and  rough*  j*  But  those 
which  flit  up  and  down  in  a  disorderly 
fashion,  behaving  as  if  \\s%%z6^  by  a  rope 
are  those  who  have  to  do  with  a  contra- 
ry and  poorly-reared  nature*  jf'  At  one 
time  They  win  the  victory,  taming  the 
Souls  by  enforcement  on  them  of  higher 
leadings;  but  soon,  sucked  back  by  the 
old  habit  of  sinning,  the  Souls  are  once 
more  contrary*  ^  For  whenever  the  Qz- 
nius  pulls  the  cord  with  which  the  ani- 
mal part  of  the  Soul  is,  as  it  were,  har- 
nessed, this  effects  what  v&  known  as  the 
Repentance  of  Sins,  and  Sincere  Shame 
concerning  the  lusts,  ^z;^ixcst  and  motions 
of  the  flesh* 


The  Dream  of  Timarchus  [6],  from 
^  Plutarch's  *The  Genius  of  Sokrates'  J* 


•^  These  are  the  chastisements  fcy  which 
the  nobler  part  holds  the  Soul  in  check, 
as  with  a  bridle,  until  by  repeated  pun- 
ishments, like  a  tamed  animal,  she  final- 
ly becomes  so  meek  as  to  be  obedient  to 
each  nod  and  signal  of  her  Genius  with- 
out blows  or  suffering*  But  such  Souls  are 
brought  back  to  their  duty  very  slowly 
and  very  lat^  but  those  which  prove  do- 
cile to  their  Genius  from  birth  constitute 
that  class  of  men  known  as  Soothsayers, 
whose  prayers  the  Gods  respect. 
•3*  Of  such  a  kind  was  the  soul  of  Her- 
modorus  the  Klazomenian,  which  aban- 
doned the  body  at  will,  both  by  day  and 
night,  wandering  anywhere,  and  return- 
ing after  having  seen  and  heard  all  sorts 
of  things,  at  all  distances.  «^  This  she  did 
continually  until,  through  treachery  of 
his  own  wife,  his  enemies  seized  his  soul- 
forsaken  body,  and  burned  it  together 
with  his  house*  «^  But  this  is  not  quite 
accurate:  the  Soul  never  entirely  aban- 
doned his  body;  but  at  times  yielding  to 
the  Genius,  loosened  and  lengthened  the 
connecting  bond,  so  that  she  was  enabled 
to  travel  around  the  world  in  such  a 
manner  as  to  report  all  she  had  seen  and 
heard  outside*  ^  They  however,  who, 
during  sleep,  destroyed  his  body,  are  yet 


The  Dream  of  Timarchus  [7],  from 
J^  Plutarch's  The  Genius  of  Sokrates'  j^ 


being  punished  therefor  in  Taftaftis»  ^ 
J'  *Yoa  will  understand  all  this  far  more 
dearly  in  three  months,  O  youths 
J'  'Now  you  may  return/ 
J'  **As  the  Voice  ceased,  Timarchus  in- 
tended to  turn  around,  to  see  Who  had 
been  conversing  with  him;  but  he  sud- 
denly felt  a  racking  pain  in  the  head,  as 
if  it  were  being  pressed  together  violent- 
ly, and  now  he  no  longer  saw  or  heard 
aught  of  what  was  transpiring  around 
him*  Shortly,  however,  he  came  to  him- 
self, lying  near  the  entrance  of  the  Cave 
of  Trophonius,  just  where  he  had  first 
lain  down* 

^  **This  is  the  Dream  of  Timarchus.  ^ 
He  returned  to  Athens,  and  6^1^  three 
months  later,  as  the  Voice  had  prophesied; 
but  when  we,  marvelling,  recounted  this 
Dream  to  Sokrates,  he  chode  with  us 
that  we  had  told  him  nothing  of  it  du- 
ring the  life-time  of  Timarchus,  from 
he  would  have  liked  to  get  the  details 
more  exactly.'' 

•^  Hereupon  Theanor  said,  '^t  seems  to 
me  that  this  Story  of  Timarchus  should 
be  considered  sacred,  and  be  preserved 
unahered  as  dedicated  to  the  Divinities; 
and  I  should  be  much  astonished  if  any- 
body should  doubt  what  we  have  heard.'* 


The  Dream  of  Timarchus  [8],  from 
o*  Plutarch's  *The  Genius  of  Sokrates'  Jf* 


^  m  j» 

^  THE  CARE  OF  THE  GENH  ^ 

W  it  is  not  lincommon 
to  speak  of  the  divinity 
of  Nature,  and  of  swans 
and  serpents,  and  dog^s, 
and  horses;  why  should 
wc  then  hesitate  to  assert 

that  Man  is  divine,  and 

may  become  a  favourite  of  the  Divinities, 
the  more  especially  as  it  is  granted  that 
the  Divinity  is  the  Father  of  all  ? 
J*  A  horse-fancier  does  not,  merely  on 
accotmt  of  his  being  siich,  extend  his  care 
to  all  specimens  of  the  genus  Horse  indis- 
criminately; he  selects  the  best  one  obtai- 
nable, separates  it  from  the  rest,  tends  it, 
cherishes  it^  and  loves  it  particularly* 
^  Just  so  do  the  Higher  Beings  deal  with 
Us:  They  impress  their  Mark  only  on 
the  Best,  whom  They  separate  from  the 
common  herd,  endow  with  peculiar  and 
more  excellent  training,  and  govern  them 
not  indeed  with  bit  and  bridle,  but  by 
their  reason,  through  certain  signs,  of 
which  the  common  herd  does  not  even 
have  the  faintest  conception. 


The  Care  of  the  Genii  [t\  from 
j^  Plutarch's  'The  Genius  of  Sokrates'  J* 


•3*  Not  all  dogs  know  the  signals  of  the 
hunters;  nor  indeed  all  horses  know  the 
signals  of  the  riders ;  only  they  who  have 
b^n  properly  trained  comprehend  the 
task  at  the  first  whistle  or  chirrtip,  and 
gladly  carry  it  out.  ^  Even  Homer  seems 
to  be  acquainted  with  this  difference  be- 
tween men*  J*  Some  of  the  soothsayers 
he  calls  augurs,  othe^  priests;  and  of  some 
he  thinks  that  they  converse  with  the 
Gods,  and  prophesy  future  events;  so, 
•^  ^Yet  the  decision  reached  by  the  Gods 
^  ^1n  council,  was  perceived  in  the  spirit 
^  ^'By  Helenos,  Priam's  son*** 
Also,  ''For  I  have  heard 
•^  **The  Voices  of  the  immortal  Gods*** 
Kings  and  generals  publish  their  orders 
by  beacons,  by  the  public  crier,  or  by  the 
sound  of  trumpets;  but  to  their  intimates 
and  friends  they  announce  decisions  per- 
sonally by  word  of  mouth* 
J^  Just  so  the  Divinity  converses  peraoa- 
ally  only  with  a  very  few,  and  that  ra- 
rely; but  He  announces  decisions  to  the 
crowds  by  signs  and  omens,  wherefrom 
has  arisen  the  whole  art  of  augury*  ^  So 
there  are  never  but  a  very  few  at  any 
time  whom  the  Divinities  single  out  by 
such  favours,  and  whom  it  is  Their  pur- 
pose to  make  blessed  and  really  divine* 


The  Gire  of  the  Genii  [2],  from 
^  Plutarch's  *The  Qzmxxs,  of  Sokrates'  J* 


•3>  But  those  soals  which  have  freed 
themselves  from  generation,  who  have 
no  further  commerce  with  the  body,  and 
now  enjoy  unbounded  freedom,  these 
now  become  Genii,  who,  as  Hesiod  says, 
care  for  the  weal  of  Humanity* 
^  Like  Athletes,  who  even  when  forced 
by  age  to  discontinue  training,  do  not 
necessarily  cease  struggling  for  fame  and 
bodily  perfection,  but  rather  enjoy  the 
spectacle  of  others  exercising,  encourag- 
ing them,  and  persistently  standing  by 
their  side — just  like  these  athletes  is  it 
with  those  Souls  who,  after  liberation 
from  the  battles  of  this  life,  have  been, 
on  account  of  their  former  virtues,  or  ra- 
ther by  them,  promoted  to  the  condition 
and  dignity  of  Genii*  j^  Because  of  this 
their  promotion.  They  do  not  necessarily 
scorn  or  ignore  the  conversations,  circum- 
stances and  efforts  of  men;  rather.  They 
show  kindliness  to  all  who  are  strugg- 
ling after  the  same  end,  support  them  in 
their  zeal  for  virtue,  and  spur  them  on 
the  more  continually  by  encouragements 
the  closer  they  seem  to  be  to  the  goal  of 
their  hopes,  or  indeed,  behold  them  alrea- 
dy nearly  touching  it* 


The  Gire  of  the  Genii  [3],  from 
jfc  Plutarch's  *The  Genius  of  Sokrates'  J^ 


•3*  Fof  the  Genii  do  h6tf  JncJisctiminately, 
accept  the  charge  of  anybody*  J^  When 
persons  are  swimming  in  the  ocean,  far 
from  the  land,  and  are  battling  with  the 
waves,  by-standers  on  the  shore  can  do 
no  more  than  look  on  silently;  but  those 
who  are  near  the  shore  can  be  met  in  the 
water  by  persons  running  through  the 
surf,  to  help  them  with  hand  and  voice, 
and  restore  them  to  life,  ^  My  friend,  the 
Genii  do  likewise,  J^  "When  they  see  us 
dive  into  the  floods  of  business,  seizing 
hold  of  one  thing  after  another  as  a  hope 
of  salvation,  they  leave  us  fight  it  out  a- 
lone,  that  we  may  learn  endurance,  and 
may  through  our  own  vim  reach  port. 
^  When  however  a  soul  through  many 
births  has  endured  willingly  and  success- 
Eully  heavy  battles,  and  when,  at  the  end 
of  her  course  this  soul  courageously  de- 
Eies  danger,  and  even  in  the  face  of  de- 
feat struggles,  with  extreme  exertions,  to 
climb  upwards,  then  the  Divinity  does 
not  dislike  to  see  that  the  soul's  Genius 
helps  her,  so  the  Genius's  good  offices  are 
given  full  freedom,  ^  Each  Genius  has 
his  own  soul,  which  he  tries  to  save  by 
encouragements,  .^  She,  being  near  him, 
and  hearing  him  is  saved;  but  she  who 
does  not,  is  abandoned  to  misfortune* 


The  Care  of  the  Genii  [4],  from 
j^  Plutarch's  *The  Genius  of  Sokrates'  J^ 


•9  TX» 


f  tjniversitt) 


SEEJAM 


LD  21~05m-7,'37 


UL.Z.  -^ 


y'B  4083 


y^ 


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T  /  \iiaY 


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lire'  "i  J'*-3,!. 


